Saturday, 5 March 2016


Ambrose Phillipps de Lisle - born 17 March 1809 died 5 March 1878
Brought up in the Church of England, while at school he met for the first time a Catholic Priest, the Abbe Giraud, a French √©migr√© priest whose holy life struck the boy as inconsistent with what he had always heard about Catholicism. Talking with the Abbe, his interest was aroused and he began to read about the Faith from books in his father’s library. A visit to the continent allowed him to witness the Catholic Liturgy which made a deep impression upon him. Pious and serious by nature he was reflecting on things spiritual one day while walking in the hills in the neighbourhood of his school. He was musing on the Pope of Rome being the anti-Christ of Prophecy. He wrote ‘all of a sudden I saw a bright light in the heavens and heard a voice say ‘Mahomet is the anti-Christ for he denieth the Father and the Son’.

‘On my return home in the next holiday I looked for a Koran and there I found the words, tucked away in the 112 suara (chapter) out of 114 Suaras. Sincere religion ‘In the Name of God the Merciful the Compassionate, say He is God One, God the Everlasting Refuge, who has not begotten, and has not been begotten, and equal to him is not any one’.’ When aged sixteen he had a dream in which Our Lord seemed to rebuke him for not having fully complied with the light he had received. Spurred into action he contacted Fr Thomas Macdonald in order to be received into the Church. Fr McDonald tested him and found him fully conversant with the tenets of the Faith and he was duly received. Ambrose informed both his schoolmaster and his father and it was arranged for him to continue his study for university under private tuition.

In 1826 our new convert went up to Trinity College Cambridge and there met Kenelm Digby, like himself a recent convert. Every Sunday these two young Catholics used to ride over, fasting, to St Edmunds College Old Hall, a distance of twenty-five miles for Mass and Communion. His health broke down and he was obliged to leave Cambridge without his degree and retire to the Continent to recuperate. He was to maintain his friendship with Kenelm Digby as they both shared a love of ceremonial and church music. Years later, Kenelm was to write his Mores Catholici, almost an encyclopaedia of religious practices and tradition which work further deepened their association.

Returning to England in 1829 he met George Spencer, then an Anglican, and in 1831, while in Italy again, he met Rosmini, who made a great impression on him. He married in 1833, and his father gave him the second family estate, the manor of Grace Dieu in Leicestershire, which before the reformation had been a priory of Augustinian nuns. He arranged for a new manor house to be built and also a great work of founding the Trappist Monastery of St Bernard there as well - giving land and money for its success. Organised opposition was, of course, aroused and Sir Charles Wolsey presided at the Protestant meeting called when the village chapels were built. However a friendship arose between him and Ambrose, and within a few years, the baronet was received into the Catholic Church.
Fr Gentili was appointed chaplain to Grace Dieu in 1840 and a great missionary work began and was carried on in the district around Grace Dieu resulting in a massive number of conversions. He wrote to Fr Dominic Barberi ‘In less than twelve months more than three hundred Protestants have embraced our divine Faith in the parish of Grace Dieu alone; and in every part of England the Catholic religion is making great progress. In this mission of Grace Dieu we have already formed a Catholic school to educate children in the principles of the true Church, and it will console you to know there are at present one hundred and sixty-six boys and girls in it.’

In 1855 the publication of Ambrose’s work Mohametism in its relation to Prophecy published by Charles Dolman took place, a remarkably detailed and informative work of three hundred pages. We give some of it here.

‘…In 609 a great sign was sent to warn Christendom, especially Eastern Christendom, of what was to come. As the Bishops and clergy in divers cities of Galatia were making solemn processions preceded by the Holy Cross, all at once, a great prodigy was beheld. The crosses reeled to and fro and no human force could keep them steady; and evil-feeling seized upon men, and all felt conscious that a new power of wickedness was coming upon the earth. At that time St Thomas was patriarch of Constantinople and, in consternation at this event, he wrote to the man of God, St Theodore Siceotes, bidding him come to Constantinople so he could be consulted. Theodore was reticent to comment but St Thomas conjured him for the love of God to answer. St Theodore burst into a flood of tears and answered him thus ‘Be it known unto you that this movement of the crosses foretokens great and numberless calamities. Myriads of Christians will shortly abandon our most holy religion; on all sides the barbarians will attack the territory of the faithful, there will be such bloodshed as hath not been seen before, with great destruction and seditions all over the earth.’

…‘The cross of Christ trembled at the coming of Mahomet, and well might it seem to tremble, for Mahomet was its bitterest foe. The cross had redeemed the world, and the Koran of Mahomet was to undo the redemption of the cross. For three hours our Lord Jesus had hung in mortal agony on the cross, giving birth to the children of His adoption, and purchasing the souls of His elect; setting them moreover an example of crucifixion to the world, and a renunciation of all our corrupt passions and lusts; but Mahomet came to level the cross, and to preach sensuality, to set up the power of this world, and to procure the ruin of countless millions. The Church of Christ waxed weak torn by the internal strife of heresy and schism, and the cross was seen to shake and tremble. It only remained for the ‘Son of Perdition’ to inaugurate his accursed apostasy by the ‘lying wonders’ foretold by St. Paul.’

…‘When the Roman Empire had been removed and the world was once more plunged in barbarian anarchy, Mahomet came forth from his obscurity (612) to usher in a new religion, a new empire. (aided initially by the Jews and the Nestorian heretics) His religion was to supersede Christianity and his empire was to be universal so he said, and so he promised his followers. He admitted that Christ was a prophet, but he denied that he was God, and he spurned the doctrine of atonement, while he proclaimed himself to be the last and the greatest of the prophets, consequently greater than Christ: and as Christ had founded a religion and a spiritual empire to embrace, one day within its sacred bounds the whole extent of the world, so did this ‘Father and Son denying’ anti-Christ found a carnal and sensual religion, connecting it with a brutalizing and carnal empire; and as Christ had connected the establishment of His empire with that of every virtue, especially with the Divine gift of continence and virginity, so did this beastly anti-Christ associate his empire with the reign of promiscuous concubinage, and of every sensual gratification. What he adopted and retained of revealed Divine Truth was but the mask and cloak for his impious blasphemies, to deceive the unwary, and if possible to lead captive even the elect.’

‘He abolished Christianity root and branch; he took away the daily sacrifice, which the prophet Daniel expressly foretold that Antichrist would do, and instead established vain repetitions of unmeaning prayers in which there was no love expressed for God, nor any hope in the merits of a redeemer. He utterly denied the Passion of Christ which he considered a disgraceful doctrine, and he abolished all the seven sacraments of Grace.’

‘Be ye perfect’ said Our Lord ‘as your Heavenly Father is perfect - but what was the doctrine of Mahomet? Aged forty he shut himself up in the caverns of Mount Hera and remained there for six months. He states a vision occurred when the Archangel Gabriel, bearing in his hands the Alcoran, the last revelation of God to men, complete in all its parts descended from heaven. He was commanded to read through it and the Archangel took it back to heaven promising to bring it back again as it should be needed chapter by chapter. Now can we imagine any description that more perfectly agrees with the words of St Paul in his second epistle to the Thessalonians, where describing the revelation of the Man of sin, he says ‘Whose coming is according to the work of Satan, in all power and signs and lying wonders.’

‘In 621 Mohamet stated he had another visitation, Satan in the guise of the Archangel Gabriel, on this occasion bringing him a miraculous beast called El-Borac. On this he ascended to the seventh heaven. Apparently beyond the sixth heaven Archangel Gabriel was not allowed to accompany him but Mahomet, holier than the highest Angel!, climbed the tree Sedras, and so ascended through a boundless ocean of light to the very throne of God himself, on the steps of which he beheld these words ‘There is no God but God, and Mahomet is his prophet’. He was no sooner admitted to the presence of the most High, than God placing one hand on his breast, and the other on his shoulder revealed to him all truth, and declared to him that he was the most perfect of all creatures, and that he should be honoured and raised above all men, and that he should be the redeemer of all those who believed in him, that he should know all languages, and that the spoils of all he conquered in war should belong to him alone. He then ordered him to prescribe fifty prayers a day to his followers - but on the remonstrance of Mahomet he reduced it to five. After which Mahomet returned to the earth and recounted to his deluded disciples the Satanic vision with which Lucifer had deceived his proud and presumptuous mind. Not content with fifteen wives and a whole host of concubines and female slaves, at the age of fifty-four he fell in love with Aicha, a beautiful girl of only nine years of age, who was just married to his own adopted son Zaid, the unfortunate man was forced to repudiate his wife to gratify the insatiable passions of the prophet, who immediately took possession of her, and married her. When some of his followers murmured at his brutality - how did he answer them? He makes the Archangel Gabriel descend from heaven with a fresh chapter of the Koran, prepared on purpose, in which the incest and adultery of the prophet is vindicated (suara 33 The Confederates ‘when thou said to him whom God had blessed keep thy wife to thyself and fear God, and thou wast concealing within thyself what God should reveal, fearing other men, and God has better right for thee to fear Him. So when Zaid had accomplished what he would of her we gave her in marriage to thee).’

‘The Koran subverted every existing system, whether true or false. It subverted truth, to make way for falsehood; it subverted all pre-existing falsehoods to make way for a new, a greater and a more destructive falsehood, than any that had ever heretofore deceived the children of men.’

Ambrose was moved, during his life as a Catholic, to three main aims. First, to restore to England the primitive monastic observance which he did with the foundation of Mount St Bernard as a Trappist Monastery, secondly the restoration of the primitive ecclesiastical chant, which, writing just a few years before his death, he had seen happen. The third and all consuming passion was for the restoration of the Anglican Church to Catholic Unity. Towards this end he founded, with Hon. George Spencer, the Association of Universal Prayer for the conversion of England. Travelling across Europe in 1844 they were to see the cause grow and spread, being taken up by prelates and people everywhere. He really became the lay apostle of prayer for the conversion of England. His ideal for this conversion was corporate reunion and he worked assiduously for this over many years.

He gave great impetus to the cause of Catholicism with the Oxford movement and was in correspondence with Newman and others. After the restoration of the hierarchy in 1850 he wrote a number of pamphlets and then founded, with thirteen others, the Association for Promoting the Unity of Christendom, known as APUC. A lot of letters were flying to and fro from Rome over this and it was not well received in general. Finally Rome declared, by a papal prescript in 1864, a condemnation of the Association and directed the bishops to take steps to stop Catholics joining it. Ambrose was immediately submissive to Rome and withdrew his name and support from the Association. Rome’s reasons were that there was a false claim of equality given between the Catholic, Greek and Anglican Churches.

Throughout his life he was a great correspondent naming among those with whom he readily exchanged letters, Gladstone, Montalembert, Newman, Pugin, Lord Shrewsbury, Cardinal Wiseman, Faber, Cardinal Manning and Dr W G Ward. His writings and translations were equally profuse. All in all he was a perfect example of a Catholic gentleman devoting his life to Our Lord, his family and his country. He died a Holy death at Garendon leaving his saintly wife and eleven of his sixteen children to survive him.

Thursday, 3 September 2015

Matthew chapter VII v. 1-5 worth a study I think especially by the so called recusants...

Extracts from the first letter of Fr Robert Brucciani as District Superior

He is  no doubt  well versed in the Chapter of Matthew referred to and also the notes about it in the Catholic Commentary on Holy Scripture 

Where are we going?
Being made a superior is like being made the captain of a ship with a responsibility for bringing the ship, her crew, and her passengers safely to their destination. Before a journey can begin, consider first the end. What is the final end of our district, what is the final end of the Society of St. Pius X? Fortunately, our founder, Archbishop Lefebvre, made this very clear by giving us our constitutions (we call them The Statutes) which describe the essence of our Society and its end:

The Society of St Pius the X is a priestly society of common life without vows. The Society’s purpose is the priesthood and all that pertains to it and nothing but what concerns it.

The constitutions were approved by Bishop Charrière of Fribourg in 1970 and received an official letter of praise from Cardinal Wright who was the Prefect of the Sacred Congregation for the Clergy in 1971. Archbishop Lefebvre was always keen to point out that they were written in the spirit of the Church and with the approbation of the Church.

Forty five years later, the essence and purpose of the Society, remains unchanged. Our priestly society is devoted to the perfection and extension of the Catholic priesthood. More concretely, it is a society of priests, religious brothers, oblate sisters and third-order members devoted to the formation of holy priests. This then is the destination, the finality, the end of the District of Great Britain and Scandinavia. All our efforts should have this end in view; every decision we make should be measured by this end.

How do we get there?
The destination being clear, how do we get there? Fortunately, the route is also clearly described in our constitutions under the title, The Society’s Activities. In summary these are:

(i) To form holy priests in our own seminaries.
(ii) To help priests (whether members or not) sanctify themselves by retreats, recollections, priestly associations, third-orders and publications.
(iii) To encourage and develop auxiliaries in the service of the altar and other aspects of the priestly ministry (servers, sacristans, chorists, catechists, florists, church cleaners, tradesmen, professionals etc).
(iv) To assist or to run schools for the purpose of giving a thoroughly Christian education for vocations and for truly Catholic families.
(v) To run parishes and preach parish missions. 
(vi) To assist aged and infirm priests.

We have no seminary in the district, but there is no shortage of work to do to raise up vocations for the six international seminaries in the Society or for the many traditional Catholic communities around the world.

Over the next few months I will try to discover the treasures and the challenges of the district and shall pray and reflect at length upon how best to navigate the passage set out in The Statutes to reach our destination.

One thing is already clear: the best strategy in the world is worth nothing unless it is rooted in the Divine Will. If we would only become true apostles of Jesus and Mary — making them the centre of our lives — we should have all the help we need. An apostle of Jesus and Mary is one who resides in Their united hearts, desiring only what They desire, anchored like the ship between the two pillars in the dream of St. John Bosco. Mary will be our lighthouse, she will send us a heavenward breeze and she will be our pilot; she will keep us safe from the storm that buffets Holy Mother the Church and she will bring this ship, its crew and her passengers to their journey's end.

May God bless you all on the Feast of the Immaculate Heart of Mary.

of interest see also

Thursday, 11 December 2014

A clash between Bishops - the Truth and a Lie

St. Peter martyr, Bishop of Alexandria and Meletius Bishop of Lycopolis also in Egypt.  (early third century AD)

This great Bishop was hailed as an excellent doctor of the Christian religion, admirable both for his skill in the sciences and profound knowledge of Holy scripture.  He succeeded to the See of Alexandria in the year 300 and governed for twelve years.  The nine last he suffered the fury of the Diocletian persecutions.  Virtue is tried and made perfect by sufferings and the fervour of our saint's piety and the rigor of his penances increased with the calamity of the church.  He never ceased begging of God for himself and his flock the necessary grace and courage, and exhorting them daily to die to their passions, that they might be prepared to die for Christ.  His watchfulness and care extended to all churches in Egypt and Libya.  Notwithstanding his charity and zeal, several in whom the love of the world prevailed basely betrayed their faith to escape torments and death.

Among those who fell none was more considerable that Meletius Bishop of Lycopolis.  That bishop was charged with several crimes but his apostasy was the main article alleged against him.  St Peter called a council where Meletius was convicted of having sacrificed to idols and other crimes, and sentence of deposition was passed against him.

The apostate had not humility enough to submit, or to seek the remedy of his deep wounds by condign repentance, but put himself at the head of a discontented party which appeared ready to follow him to any lengths. To justify his disobedience, and to impose upon men by pretending a holy zeal for discipline, he published many calumnies against St Peter and his council; and had the assurance to tell the world that he had left the archbishops communion, because he was too indulgent to the lapsed in receiving them too soon and too easily to communion.  Thus he formed a pernicious schism, which took its name from him and subsisted a hundred and fifty years.

Arius, who was then among the clergy at Alexandria gave signs of his pride and turbulence by espousing Meletius’s cause as soon as the breach was open.  The holy Bishop St Peter, by his knowledge of mankind, was convinced that pride, the source of uneasiness and inconstancy, had taken deep root in the heart of this unhappy man;  and that so long as this evil was not radically cured the wound of his soul was only skinned over by a pretended conversion, and would break out again with greater violence than ever.  He therefore excommunicated him, and could never be prevailed with to revoke the sentence.

Every clergyman is bound to be thoroughly acquainted with the great obligations of his state and profession; for it is one of the general and most just rules of canon law, and even of the law of nature, that “No man is excused from a fault by the ignorance in things which, by his office he is bound to know”

Butlers lives of the Saints  published by Virtue 1949

Sunday, 14 September 2014



Bull of Pope Boniface VIII promulgated November 18, 1302
Urged by faith, we are obliged to believe and to maintain that the Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins, as the Spouse in the Canticles [Sgs 6:8] proclaims: 'One is my dove, my perfect one. She is the only one, the chosen of her who bore her,' and she represents one sole mystical body whose Head is Christ and the head of Christ is God [1 Cor 11:3]. In her then is one Lord, one faith, one baptism [Eph 4:5].

There had been at the time of the deluge only one ark of Noah, prefiguring the one Church, which ark, having been finished to a single cubit, had only one pilot and guide, i.e., Noah, and we read that, outside of this ark, all that subsisted on the earth was destroyed. We venerate this Church as one, the Lord having said by the mouth of the prophet: 'Deliver, O God, my soul from the sword and my only one from the hand of the dog.' [Ps 21:20] He has prayed for his soul, that is for himself, heart and body; and this body, that is to say, the Church, He has called one because of the unity of the Spouse, of the faith, of the sacraments, and of the charity of the Church. This is the tunic of the Lord, the seamless tunic, which was not rent but which was cast by lot [Jn 19:23- 24].

Therefore, of the one and only Church there is one body and one head, not two heads like a monster; that is, Christ and the Vicar of Christ, Peter and the successor of Peter, since the Lord speaking to Peter Himself said: 'Feed my sheep' [Jn 21:17], meaning, my sheep in general, not these, nor those in particular, whence we understand that He entrusted all to him [Peter]. Therefore, if the Greeks or others should say that they are not confided to Peter and to his successors, they must confess not being the sheep of Christ, since Our Lord says in John 'there is one sheepfold and one shepherd.'

 We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: 'Behold, here are two swords' [Lk 22:38] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: 'Put up thy sword into thy scabbard' [Mt 26:52].

 Both, therefore, are in the power of the Church, that is to say, the spiritual and the material sword, but the former is to be administered for the Church but the latter by the Church; the former in the hands of the priest; the latter by the hands of kings and soldiers, but at the will and sufferance of the priest.

However, one sword ought to be subordinated to the other and temporal authority, subjected to spiritual power. For since the Apostle said: 'There is no power except from God and the things that are, are ordained of God' [Rom 13:1-2], but they would not be ordained if one sword were not subordinated to the other and if the inferior one, as it were, were not led upwards by the other.
For, according to the Blessed Dionysius, it is a law of the divinity that the lowest things reach the highest place by intermediaries. Then, according to the order of the universe, all things are not led back to order equally and immediately, but the lowest by the intermediary, and the inferior by the superior.

 Hence we must recognize the more clearly that spiritual power surpasses in dignity and in nobility any temporal power whatever, as spiritual things surpass the temporal. This we see very clearly also by the payment, benediction, and consecration of the tithes, but the acceptance of power itself and by the government of the world itself.

In effect according to the testimony of infallible truth it belongs to spiritual power to establish the terrestrial power and to condemn it  if it has not been good. Thus is accomplished the prophecy of Jeremias concerning the Church and the ecclesiastical power: 'Behold to-day I have placed you over nations, and over kingdoms' and the rest.

Therefore, if the terrestrial powersThe spiritual man judgeth of all things and he himself is judged by no man' [1 Cor 2:15]. This authority, however, (though it has been given to man and is exercised by man), is not human but rather divine, granted to Peter by a divine word and reaffirmed to him (Peter) and his successors by the One Whom Peter confessed, the Lord saying to Peter himself, 'Whatsoever you shall bind on earth, shall be bound also in Heaven' etc., [Mt 16:19]. Therefore whoever resists this power thus ordained by God, resists the ordinance of God [Rom 13:2], unless he invent like Manicheus two beginnings, which is false and judged by us heretical, since according to the testimony of Moses, it is not in the beginnings but in the beginning that God created heaven and earth [Gen 1:1]. Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.

err, it will be judged by the spiritual power; but if a minor spiritual power err, it will be judged by a superior spiritual power; but if the highest power of all err, it can be judged only by God, and not by man, according to the testimony of the Apostle: '

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Monday, 4 August 2014

indeed we should remember this anniversary that is filled with burning sorrow...

we commemorate the 100th anniversary of the commencement of WW1 by making available a database of winners of the Victoria Cross who were Catholic.

Friday, 31 January 2014

Recuscany I think Not! rather the name is dishonoured

A true definition of a recusant is given below.  Those dissenters from SSPX led by a former bishop of the Society dishonour the name of recusant.  Whatever you think Bishop Fellay may do -  so far the Society remains in safe and sure hands.  

One of the Roman Catholics in England who incurred legal and social penalties in the 16th century and afterward for refusing to attend services of the Church of England.
2. A dissenter; a nonconformist.

My dear friends, 

The See of Peter and the posts of authority in Rome being occupied by anti-Christs, the destruction of the Kingdom of Our Lord is being rapidly carried out even within His Mystical Body here below, especially through the corruption of the Holy Mass which is both the splendid expression of the triumph of Our Lord on the Cross - Regnavit a Ligno Deus - and the source of the extension of His kingdom over souls and over societies. Hence the absolute need appears obvious of ensuring the permanency and continuation of the adorable Sacrifice of Our Lord in order that "His Kingdom come." The corruption of the Holy Mass has brought the corruption of the priesthood and the universal decadence of Faith in the divinity of Our Lord Jesus Christ.

God raised up the Priestly Society of St. Pius X for the maintenance and perpetuity of His glorious and expiatory Sacrifice within the Church. He chose Himself some true priests instructed in and convinced of these divine mysteries. God bestowed upon me the grace to prepare these Levites and to confer upon them the grace of the priesthood for the continuation of the true Sacrifice according to the definition of the Council of Trent.

This is what has brought down upon our heads persecution by the Rome of the anti-Christs. Since this Rome, Modernist and Liberal, is carrying on its work of destruction of the Kingdom of Our Lord, as Assisi and the confirmation of the Liberal theses of Vatican II on Religious Liberty prove, I find myself constrained by Divine Providence to pass on the grace of the Catholic episcopacy which I received, in order that the Church and the Catholic priesthood continue to subsist for the glory of God and for the salvation of souls. That is why, convinced that I am only carrying out the holy will of Our Lord, I am writing this letter to ask you to agree to receive the grace of the Catholic episcopacy, just as I have already conferred it on other priests in other circumstances. I will bestow this grace upon you, confident that without too long a delay the See of Peter will be occupied by a successor of Peter who is perfectly Catholic, and into whose hands you will be able to put back the grace of your episcopacy so that he may confirm it.

The main purpose of my passing on the episcopacy is that the grace of priestly orders be continued, for the true Sacrifice of the Mass to be continued, and that the grace of the Sacrament of Confirmation be bestowed upon children and upon the faithful who will ask you for it.

I beseech you to remain attached to the See of Peter, to the Roman Church, Mother and Mistress of all Churches, in the integral Catholic Faith, expressed in the various creeds of our Catholic Faith, in the Catechism of the Council of Trent, in conformity with what you were taught in your seminary. Remain faithful in the handing down of this Faith so that the Kingdom of Our Lord may come.

Finally, I beseech you to remain attached to the Priestly Society of St. Pius X, to remain profoundly united amongst yourselves, in submission to the Society's Superior General, in the Catholic Faith of all time, remembering the words of St. Paul to the Galatians (1:8-9): "But even if we or an angel from heaven were to teach you a different gospel from the one we have taught you, let him be anathema."

As we have said before, now again I say: "if anyone teaches you a different gospel from what you have received, let him be anathema." My dear friends, be my consolation in Christ Jesus, remain strong in the Faith, faithful to the true Sacrifice of the Mass, to the true and holy priesthood of Our Lord for the triumph and glory of Jesus in heaven and upon earth, for the salvation of souls, for the salvation of my own soul.

In the hearts of Jesus and Mary I embrace you and bless you. Your father in Christ Jesus,

+ Marcel Lefebvre, feast of St Augustine 29 August 1987.

Extracts from an interview with Bishop Fellay 2009

...There is a question of principle here: we have a hard time with Rome. It is still the same problem today. I said to Cardinal Castrillon last year and this year exactly what Archbishop Lefebvre said in 1987: If you want us, you must respect out identity. If you want us to change our identity, it won’t work. Our Lord Jesus Christ is truly Lord. The phrase “Our Lord” means something. He is King because He is God and because all power on heaven and earth was given to Him, even as man. This is a point of faith. There are consequences to ideas like the Kingship of Christ. But if you begin to say, “Well, the State and social life have nothing to do with God. We don’t care about Our Lord,” where is the Kingship of Christ? If He is King, He cares about His powers and He wants them to be observed. This is also a point of faith: we know that every soul appears in front of the Judge, to whom they must give account. This Judge is Our Lord Jesus Christ, the King, not only of Catholics, but of everyone, including heads of State, be they kings or presidents. They will have to give an account of what they have done with their powers entrusted to them by our heavenly King. Even if we have to wait for years, we won’t change the Faith.

Archbishop Lefebvre pray for us

Sunday, 6 October 2013

Let us love the Angels

At least I will declare in these pages that you are all-amiable, all loving, and alas, very little loved. I will cry aloud to all who read “Come ye and join in love and devotion to the angels”

Love the angels; they are friends pre-eminently faithful, powerful advocates and protectors, most wise masters, fathers, brothers, all filled with love for us. They are the patrons, protectors, and advocates of all men without distinction, of every sate and of every class.

 Love the angels, ye apostolic men; they are the heavenly missionaries of Paradise.

 Love the angels, ye preachers and doctors, for they are the adepts in heavenly science, and in the ravishing  eloquence of eternity.

 Love the angels, ye who are the priests of the Lord; it is by their hands that the Sacrifice is offered to the divine majesty.

 Love the angels ye who dwell in the retirement of cloisters, or in the seclusion of solitude; these admirable spirits are always retired in God, and always behold His face.

 Love the angels, ye who appear in public, who live amidst the world; these pure Intelligences abide there  with you.

 Love the angels, ye married persons; the example of the holy Archangel Raphael, who conducted Tobias, admirably displays the care they take of your state.

 Love the angels, ye widows and orphans; for none may be compared to them in the charitable help they give  to those who need.

Love the angels, O virgins – yes I repeat it, love the angels with fervour, O ye virgins they are the great friends of virginity; nay they are its admirers, beholding this precious treasure in fragile vessels, and creatures so weak living on earth as they themselves live in heaven.

 Love the angels, O ye just; they are the guides of holiness.

 Love the angels, O ye sinners; they are for you a sure refuge.

 Love the angels, O ye who are afflicted, who are poor and in misery; they are the consolation and resource of all who sorrow.

 Love the angels , ye rich and powerful, ye great ones of this world; these are the heavenly luminaries who will enlighten you to see that all which passes is contemptible and that you should sigh only after a blessed eternity.

Yes O men!

 Love the Seraphim; they are the princes of pure love.
 Love the Cherubim; they are the great doctors of the science of the saints.
 Love the Thrones; they are the patrons of true repose of soul and tranquil peace of heart.
 Love the Dominations; they will teach you to become masters of yourself and of all things, raising you above all created beings by an intimate union with the creator.
 Love the Virtues; they are the masters of the way of holy perfection.
 Love the Powers; they are your defenders against the malice, the rage, and the power of the devils.
 Love the Principalities; it is they who watch so diligently over the welfare of kingdoms, states, and those who govern.
 Love the Archangels; for they are zealous for the common good, and we receive at their hands benefits without number in provinces, towns and villages, and in every part of the world.
 Love in fine the angels of the last choir (Guardian angels) they are stars whose celestial influences we feel the more often because they are nearer to us, watching over the good of each one of us in particular with an ineffable love and care. Henceforth let our love be as of fire for these pure flames of love empyreal, and let us never cease from loving those who are never weary of doing us good, and loading us with every favour.

  Devotion to the Nine Choirs of Angels - Henry Marie Boudin 1869.